Exu', Divine Trickster & Master Magician

Book Review: Exu’, Divine Trickster & Master Magician by Denise  Alvarado

(Planet Voodoo’s Applied Magick Handbook Series 2010)

This is an interesting short book about an interesting West-African spirit-deity that is now part of many of the Yoruban-derived religious traditions of the African diaspora. Exu, pronounced ey-shu, is the form active in Afro-Brazilian Umbanda. Exu represents a complex deity and family of deities. “... he is known as Eshu in the Orisha-Ifa system of the Yoruba, as well as in the Candomble, Santeria, and Lukumi religions. He is known as Papa Legba in Haitian Vodou and New Orleans Voodoo. In Cuba he is called Eleggua, and in

West Africa he is known as Esu. In Palo Mayombe, he is known as Lucero.” As a Yoruban Orisha Exu functions as divine messenger and gatekeeper to the spirit world. He is always invoked first for he gives access to the other Orishas. One of his places is the crossroads, particularly at midnight. He is a trickster associated with male sexuality, strength, and fertility. He guards the cemetery gates and the mysteries of life and death. As a crossroads force he offers choices. He translates and acts as a bridge between humans and nature. He is the keeper of the life force (ashe). Every being is said to have as well a personal Exu.

Exu has similarities to Hermes/Mercury as a messenger and magician. As a sex/fertility spirit he resembles the Greco-Roman Priapus as he can be depicted with a giant penis. As a gateway to the spirits and remover of obstacles he has some similarities to Ganesh/Ganapati. As a trickster he is associated with chaos and breaching social norms, but also as teacher. For these reasons the early missionaries syncretized him with the devil and all things evil so he is often depicted with horns, tail, and trident/pitchfork. The other Orishas became syncretized to the Catholic saints. The female counterpart of Exu is Pomba Gira and she is depicted with horns, a red face, and as a prostitute who wears furs, sequins, and a gold necklace. She has Portuguese gypsy accoutrements as well.

There are several forms of Exu – often for specific purposes. There is a Yoruban story that illustrates his role as teacher. One day he was walking down the road with a hat that was red on one side and black on the other. After he departed the people who had seen him were arguing about the color of his hat. People on one side of the road saw red and people on the other side saw black. Eshu returned and taught that one’s perception of reality is influenced by one’s perspective and that one can be easily deceived. In the Bantu creation story – the creator god Nzambi created Exu as a being “... that could traverse the Universe and mediate between matter and space.” This became the androgynous Exu-Aluvaia. According to another legend he was given seven powers by Nzambi: 1) limitlessness and the ability to travel between space/matter, light/dark, hot/cold, etc. 2) free will to choose between good and evil. 3) knowledge of all things, the ability to remember all encountered, and the ability to gain wisdom from his own and others’ experiences. 4) the ability to transform and to change matter. 5) the ability to see past, present, and future of everything and everyone with the exception of himself. 6) the ability to understand all creatures. 7) the power to multiply himself – although these other versions of himself will be lower in faculties – and could be dangerous for him if he could not re-unite himself. “In Quimbanda, Exus are said to be the souls of dead men who died unclean deaths, chained to evil, and devoted to helping people with earthly desires ......” This function is likely at least partially traditional and partially a result of syncretization with the Devil. Quimbanda also says that everyone is born with a personal Exu and/or Pomba Gira (Exu’s female counterpart). They are said to be like Guardian Angels but they exist in the shadow realm of the psyche where desires, fantasies, and fears tend to abound. It is also said that his nature changes according to how he is perceived. “According to one practitioner of Condomble, Exu is referred to as – the Slave – because he works at the bidding of the practitioner. As the Master of Sorcery, he works spells and performs favors, but he must be paid to do so.” If he is not paid, or paid to his satisfaction – he can wreak havoc.

Exu Meia-Noite is the Exu of great healing, the doctor. Red and black candles, steaks cooked in olive oil, popcorn, rum, and cigars are offered to him. He has special numbers, times, places, and blood sacrifices. He is said to command seven other Exus related to: women/children/marriage, love, magick and witchcraft, mountains and waters, justice/vengeance, power and madness, and one who helps women who have fallen on a “bad path.”

There is Exu de Quimbanda who originated among the people of Angola – a tricky spirit of the forest who likes red and black. Exu Gerere guards the mysteries of Necromancy and African magic and witchcraft – some of which made its way to Medieval Europe and mixed with some of the ceremonial magick there. Pomba Gira Maria Padilha also helps with this function and together they head the Nago Society of Exus.

There is Exu de Candomble who cannot be bought or sold, only petitioned. In Palo Mayombe there is Lucero, the spirit of balance and guidance through paths. The Yoruban Esu is said to have arisen from a sacred red rock and allows people to communicate with the Orishas. There is Exu Cigano de Garito, or Exu the Gypsy of the Casino. There are many other manifestations as well.

Images and forms of Exu are often placed near the door of the home or just outside the door. Sometimes he is a lump of concrete with a nail in the center of his head and cowrie shells for eyes and mouth. Sometimes he is a specially consecrated coconut head. He has special correspondences and offerings, greetings, black animals, incompatibilities, plants (mostly tropical), all black stones, and he is associated with certain Christian saints as well as the devil, ie. St Anthony of Padua, the Holy Infant of Prague, St. Benito, and St. Martin of Porres.

The talismans given here for Exu show some resemblance to those from Medieval grimoires show that influence. Many have tridents. I have seen quite different Veves for Legba in Haitian Vodou. There is an interesting one given with simple Roman numerals referred to as the Odu Ose Tura’.

There is one given for Maria Padihla and her story given is as follows:

   

      “Maria Padihla, whose name means Queen of Fire, is an entity of light that works for good. She lived a long time ago in France, and was the madam of a house of ill repute know as Cabare’. All the men she had, in each of her seven incarnations are with her in the spirit world. There is a prophecy that says that in the year 2000, Maria Padihla, queen of the queens will step on the Orixas. The Orixas will worship her since her mission is to convert the man that she loves (Lucifer, angel of darkness) to the world of light. They will enter the house of God dressed in white. She will sit alongside Jesus and he at the feet of Christ. Maria Padihla will save 7000 souls and will give 7000 to the flames of hell.”

There is a sigil given, derived from an 18^th century magick book called The Grimoire of Truth, for the three highest Exus of Quimbanda, called Exu Rei de Sete Liras.

Next there are songs and invocations to Exus – in Portuguese and some with English translation. He is sometimes addressed as – the Gentleman of Souls or God of Midnight. Here is one from a Cuban Santeria song to Ellegua:

“My body gives homage, praise,

I ask your permission, I salute you

Young child, there is no other,

My body gives homage, praise

I ask your permission, I salute you’

Here is one I know (not from the book) from Haiti translated from the French calling on Legba:

“Legba is at the Gate   Legba is at the Gate    Legba is at the Gate

It is you who carries the flag and shields the spirits from the sun.”

Finally some spells and rites are given for certain purposes; House Cleansing, to Arouse Sexual Energy, to Divide an enemy’s attention, to eliminate an enemy, and one to make a magick lamp for protection. Some of these require some not so easy to obtain supplies.

Personally, I think these Yoruban-derived spirits can be quite powerful due much to the energy invested in them. They are named, colored, given personalities, and an egregore, or group energy that transcends places and times, continents and cultures, even religions. They are worked in traditional rural and modern urban cultural environments. There is syncretization with Christianity but also with some Portuguese and Brazilian Gypsy notions, and also considerable syncretization with practicess of ceremonial magick – some due to the French mystical societies, others due to more modern developments such as the Gnostic Voodoo and Thelemic Voodoo currents. I have personally witnessed some interesting crossroads magick associated with the gate dweller and can vouch for its effectiveness in certain situations. Legba/Esu/Exu/Pomba Gira/Ellegua/Lucero/Kalfu/ is most interesting indeed.

Yoga Chudamani Upanishad: Crown Jewel of Yoga

Book Review: Yoga Chudamani Upanishad: Crown Jewel of Yoga

commentary by Swami Satyadharma (Yoga Publications Trust 2003)

This is a Tantric treatise on kundalini yoga from the quite late Yoga Upanishads of medieval times in India. Swami Satyadharma is a student of Swami Satyananda Saraswati who was a student of the famed Swami Sivananda. This text translation and commentary are published in cooperation  with the Bihar School of Yoga in India. The commentary is from Vedantic perspective.

I found this book to be very practical and filled with interesting tidbits of information as well as technique. It is every bit as informative as the Hatha Yoga Pradapika but has very little hatha yoga and is an earlier text. The introductory chapter notes the traditional organization of the Vedas and the Upanishads and some variations where there are different numbers of Upanishads. The word – upanishad – means to – sit near – referring to learning spiritual knowledge and technique by sitting near the master, or guru.

The Yoga Chudamani Upanishad is thought to have been composed between 700 AD and 1000 AD although the authors are unknown. It is a concise text of about 121 mantras, or short statements with traditional commentaries enhanced by Swami Satyadharmas commentary and info. The subject is the esoteric kundalini yoga of the prana, nadi, and bindu – or the winds, channels, and drops.

First described are the shatanga – or six-limbed yoga. Basically this is the same as Patanjali’s ashtanga – or eight-limbed yoga without the yama and niyama as preliminary conditions. So we have Asana (posture), Pranayama (breath control), Pratyahara (withdrawal of the senses), Dharana (holding the concentration on an object), Dhyana (stabilized concentration), and Samadhi (integrated non-dual meditative stability). Asana is used to regulate the prana and Pranayama is used to expand the prana. Dhyana is also called spontaneous meditation or contemplation and Samadhi is also referred to as the transcendental state of equanimity. There is some interesting info in the commentaries about the five akashas of the Vedas and the three akashas of the yogic tradition. These refer to the etheric planes. In yoga they are: 1) Chidakasha – infinite consciousness in head region or ajna chakra. Consciousness is said to become more refined as it rises up through the chakras so here it is most subtle. 2) Hridayakasha – the experience of personality transformation after awakening the energy within associated with the heart region or the anahata chakra. 3) Daharakasha – the psychic dimension of the manifest universe – the deep etheric plane – chakras and elements.

There is some very good detailed information on the chakras and how one meditates on them and what happens as the kundalini rises through them. Kundalini-shakti in dormant state is said to be coiled at the base of the spine at the root chakra (mooladhara). When it is awakened it may rise up through the swadhisthana chakra but may then fall back down. When it rises to the level of the manipura chakra it is said to be irreversible so for this reason it is sometimes said to begin its journey upward here. Of the 72,000 channels in the body there are three main ones in importance – the Ida, Pingala, and Shushumna. Shushumna is the central channel and in most of these yogic systems the method is to gather energy into the central channel and also to remove obstacles and knots in the other two – the lunar and solar channels. There is information about the panchavayus – or five pranas and mention also of the five secondary pranas. Straight from the text translation:

“The vital airs are named prana, apana, samana, vyana, udana, ....” “Prana is located in the heart and apana is always in the lower regions. Samana is located in the navel region and udana in the throat region. Vyana moves in the entire body....” The five secondary pranas – or upa-pranas are related as well to specific bodily functions: naga is the energy that controls belching, vomiting, or spitting. Koorma controls the flickering of the eyelids. Krikara controls sneezing. Devadatta controls yawning. The all-pervading dhananjaya stays with the body for a time after death. i am pretty sure that these secondary pranas can also be considered aspects of the respective primary pranas.

Jiva – the individual soul (or Jiva Atman – the spark of divinity as yet unrecognized) is said to move with the breath and prana. Breath itself represents entry into the dualistic universe of the duality of inhalation and exhalation. Jiva moves with prana, the upward-moving active aspect of breath as inhalation and with apana, the downward-moving passive aspect of breath as exhalation. Jiva is also said to move through Ida and Pingala nadis at the speed of light and difficult to detect but since these nadis terminate at the nostrils one may control this flow through pranayama, or breath awareness and control. Breath itself is aid to be the mantra Hamsa (or HamSo or SoHam). Since this is automatic and without deliberate sound it is called ajapa gayatri – or spontaneous mantra. Ha is associated with Shiva/Purusa and Sa is associated with Shakti/Prakriti.

The knower through experience of prana and kundalini-shakti may access the eight siddhis, or magical powers: 1) the ability to infinitely small 2) infinitely large 3) infinitely heavy 4) infinitely light 5) ability to fulfill wishes 6) ability to fulfill desires 7) ability to subjugate others 8) attainment of absolute supremacy. These refer to the eight coils of kundalini although some texts refer to three coils sometimes equated to Nada – the primal sound, Bindu – the primal point source and Bija – the seed of creation. Others say the three coils represent the three aspects of shakti: will, action, and knowledge necessary to create the world of name, form, and idea. Other say omniscience, omnipresence, and omnipotence.

Kundalini in dormant state as the sleeping coiled serpent is said to block the Door of Brahma (access to Shushumna that leads to knowledge of the Infinite). It is said in the text translation that: “She can be awakened (through) the mind along with the prana by the fire of yoga.”

Next there is explanation of the bhandas, or yogic locks and other information regarding diet and discipline. The Jalandhara Bhanda, or throat lock is explained. The Moola Bhanda, or pelvic/anal lock is explained as is the Uddiyana Bhanda, or pulling up and in the abdomen into a lock. These are means to work prana and their benefits to the yogi are given. As for diet the recommendations are soft, sweet, and milky and to avoid harsh and pungent foods and to keep sexual abstinence for best results.

The subject of the Khechari Mudra is explained. This is a rather strange mudra where one attempts to place the tongue as far up into the sinus cavity from the throat as is possible. It is said that yogis will hang weights and otherwise try to stretch their tongues over long periods of time in order to do this mudra. Parts of the tongue and inner mouth may be cut in a gradual fashion to help affect the changes. This should be considered the external form of khechari mudra according to hatha yoga. According to raja yoga method one just attempts to get the tongue along the upper palate as best one can towards the nasal cavity. The gaze is fixed at the eyebrows – at the ajna chakra, or third eye. That is where the effect is said to be observed. This practice is said to keep the nectar that drips from the bindu (point) at the top back of the head from going down below the throat chakra and is said to free the yogi from the effects of (and need for) sleep and food. The yogi is freed from karmic effects and overcomes death.

The bindu (drop, or point) is said to be the source point of the human body and may have a few different meanings: 1) Bindu chakra at the top back of the head important in kundalini yoga; 2) Drop of nectar/ambrosia which falls down from bindu chakra to empower the whole bodily systems; 3) Semen, or Seed Potential in humans; 4) Vital Energy which creates and sustains the physical.

If the bindu (ambrosial drops) do fall down they can be brought back up through the yoni mudra. If it falls down to the manipura chakra it may be burnt in gastric or metabolic fire. The yoni mudra is said to prevent this. This practice is similar to the Shanmukhi mudra where the seven apertures of the head are closed with the thumb and fingers (as in the method for pratyahara), the breath is held, and the attention is placed on the bindu point in the head. This is the method for bringing the fallen drops of nectar back up.

Next we come to the merging of the red bindu and the white bindu. I am familiar with this process as interpreted in the Buddhist Tantric Texts where it is said that at death they merge at the heart before the most subtle consciousness leaves the bodily abode. The yoga to merge them while living is very similar to the kundalini yoga described here. The red bindu is at the manipura (solar chakra) and is associated with the female reproductive cycle (menstuum) and also with the guna of rajas – dynamic activity. It is the prana shakti. The white bindu is associated with the male sperm within the seminal fluid and is situated either at the swadhisthana chakra (at genitals) or at the bindu visarga – also referred to as the place of the moon - in the top back of the head – depending on context. It is the citta shakti – or consciousness energy. This merger is said to be exceedingly difficult and is referred to as a gateway to divinity. I have heard Buddhist teachers refer to this as the physical basis of enlightenment. Here is a related quote given in the book from the Shiva Samhita, “Know that the seminal fluid is the moon and the menstrual fluid is the sun. It is necessary to unite the two within one’s own body. In fact,  I (Shiva) am the seminal fluid and the menstrual fluid is Shakti. When the two are united in the body of a yogi, he attains a divine body.” This union can be seen as a more detailed basis of the goal of yoga as the union of jivatma – the individual soul – with the paramatma – the universal soul of divinity.

Next is given instruction in the method called maha mudra and maha bhedra mudra. This practice involves khechari mudra, shambhavi focus on third eye center, and all three bhandas – moola, uddiyana, and jalandhara. It is done in utthanpadasana, or a forward fold posture with one foot tucked back under the perineum to apply pressure at the mooladhara chakra. In both forms the breath is retained. One benefit of the practice is that it is said to make all foods equally digestible as it greatly increases the digestive power – this awakens the agni mandala. The lower chakras then assist in reversing the bindu nectar-energy back upward. It is even said that at this level of digestive functioning that one could even consume poison without harm. The fall of the bindu is said to be responsible for the onset of aging and of all diseases. It is said that disease can be prevented or removed by reversing this process. The method is said to be very good for men especially. The method is also said here in the text to best be kept secret. The author being female goes on to explain the difference between the genders in this regard: “The nature of the female system differs in this respect. It relates with rajas, the red bindu, which is established in the lower centers and associated with the reproductive system and the menstrual cycle. Rajas is united with the Sun at manipura, which means that the natural tendency of women is to create and support life. Women do not need to transcend the material world in order to undergo spiritual experience. Their inner receptivity is enhanced through the natural processes of life, especially the production of children, resulting in direct experience of higher reality. Therefore, in the past women generally did not seek to perform practices to derive spiritual awakening and powers. However, should a woman choose to rechannel her force to the higher centres, she can undergo a more powerful awakening than a man because rajas is stronger than shukla, especially in the lower centres. This is why a female countertpart was often sought in the tradition of Tantra.”

Next covered is the meditation posture of padmasana, or lotus posture. The eyes gaze on the tip of the nose – nasikagra drishti - and one chants the mantra AUM. The nature of AUM as Brahman is covered as well and commented on according to the Mandukya Upanishad of much older vintage. The four states: waking, dreaming, deep sleep, and the 4^th, or turiya state of Brahman are equated to the four matras, or meters of AUM – the last being the silent integrated whole. In the commentary the author states that,

“Therefore, the goal of yoga is to transcend the modifications and associations of the mind. This can only be achieved through realization that the entire manifest existence, in all of its change and complexity, is the projection of the unmanifest reality. Behind the world of name and form there abides one eternal reality, symbolized by AUM.” The experience of AUM in the heart center – or anahata – is described as the anahad nada – or unstruck sound which leads the yogi upwards into unmanifest reality. In nada yoga there are four classes of sound – audible, whispered, mental, and transcendental. One may practice mantra audibly, whisper, mentally hearing the sound, or one may experience the transcendental mantra if one is so inclined – as the unstruck sound. The powers of AUM are given as will, action, knowledge, creation, maintenance, and destruction.

The subject of pranayama is covered as well in the text – often re-iterating the benefits of controlling the prana. Prerequisite to pranayama is clearing the channels with the practice of nadi shodhana – alternate nostril breathing which includes chandra bheda and surya bheda which are simply breathing in from each nostril and holding the breath while visualizing the luminous white moon at bindu while retaining inhalation from the left nostril and visualizing a fiery sun at anahata (although I have heard also at manipura) while retaining inhalation from the right nostril. The benefits are said to be good health, activation of the fire, and hearing of the inner sound.

As regards kumbhaka, or breath retention, it is stated that it should be held in the confines of the region of prana in the heart space, or hridayakasha, moving up and down within its confines. That way it would not be burned up in the agni fire in the manipura region. Inhalation, retention, and exhalation are equated to A, U, and M of the pranava. The ratio for the Omkara Pranayama is 12:16:10 rather than the typical ratio of 1: 4:2 in other pranayamas. Omkara Pranayama is done while focusing on AUM symbol and sound. Three levels of pranayama effects are given: sweating, trembling, and stability.  The kundalini practice is to close the 9 gates (seven of the head with the mudra) as well as the anal sphincter (with moola bhanda) and urinary tract (with vajroli mudra). Then the kundalini-shakti is drawn up through shushumna nadi. This practice is the Shaktichalini Mudra that leads to the union of Shiva and Shakti, Consciousness and Energy, at the Sahasrara, or Crown Chakra.

Asanas destroy disease and pranayama destroys unskillful karma. Pratyahara removes mental impurities. The process of purifying the mind through pratyahara is said to be gradual and one improves with practice. Eventually one observes the arising of thoughts and discards them by not attaching to them and purity increases.

This is a wonderful book for a yogi, more detailed and useful than the Hatha Yoga Pradapika, but also a great companion to it. Technique is emphasized as well as expected results and benefits of practicing. Highly useful text and commentary.

Yoga for Magick: Build Physical and Mental Strength for Your Practice

Book review: (The Weiser Concise Guide to) Yoga for Magick: Build Physical and Mental Strength for Your Practice  by Nancy Wasserman (Weiser Books 2007)

This is a nice introductory yoga book specifically geared toward those who practice the Western forms of esotericism. It is more particularly suited for Qabalists, occultists, Thelemites, and magicians, as well as for Wiccans and Pagans.

There are sections on the origins of yoga, physical discipline, diet, and the Ashtanga – or eight-limbed yoga extolled by Patanjali. The section on the chakras has some nice simple tattwas (picto-glyphs) for visualization that can be painted. Each has the Sanskrit letter representing the seed syllable (bija mantra) for each respective chakra. The author suggests that these can be drawn and painted for added power of visualization.

In the section on Asana they give four asanas recommended by Aleister Crowley in Liber E vel Exercitiorum. Crowley was a practitioner of yoga and wrote a couple of books regarding yoga: Book Four and Eight Lectures on Yoga. Anyway these asanas refer to four postures- the god, the ibis, the thunderbolt, and the dragon. Pictures of them are given. I am not sure the origin of these postures but I suspect Crowley may have developed them himself or adapted them perhaps from the Golden Dawn or some other hermetic order. Throughout this book there are comparisons of the yoga of the east to the western esoteric traditions. It is not always easy to make these comparisons. Sometimes one can merely note similarities and differences.

The section on pranayama gives quick instructions for nadi shodhana and kapalabhati although it is more ideal to get those instructions in person preferably from an accomplished yogi.

The section on mantra yoga gives a selection of mantras from several traditions including the Egyptian form of a mantra from Crowley’s channeled Book of the Law (Liber Al vel Legis):

A ka dua. Tuf ur biu. Bi aa chefu. Dudu ner af an nuteru.

(Unity uttermost showed!

       I adore the might of Thy breath,

Supreme and terrible God,

       Who makest the gods and death

To tremble before Thee: -

I, I adore Thee!)

Pratyahara, or withdrawal of the senses, is traditionally said to take many years to perfect. It is prerequisite to the Samyana practices of Dharana, Dhyana, and Samadhi. The author states that, “Pratyahara helps to minimize and eliminate unwilled thoughts.” The author also recommends another of Crowley’s works: Liber III vel Jugorum. Therein are experimental methods for monitoring and controlling one’s thoughts, speech, and actions. Some of these include altering one’s use of language by avoiding the use of certain letters, pronouns, adjectives, or conjunctions – for Speech. Suggestions for Action include such things as avoiding crossing the legs or lifting the left arm above the shoulder for a prescribed amount of time. For Thought he suggested that one attempt to avoid thinking of  a subject that one frequently encounters in conversations and interactions and another is to experiment with creating dual personalities in oneself that may develop differing habits. The reason for these exercises is to strengthen one’s will and to become less controlled by the common and frequent distractions of the senses. In traditional yoga one method to practice Pratyahara is to cover the sense receptors with one’s hands and fingers – the thumbs block the ears and the other fingers block the eyes nose and mouth. She notes this as the Sanmukhi mudra. This is often referred to as the mudra of closing the seven gates, or apertures.

Next are the more advanced meditation practices referred to as Samyama - the act or flow of meditation. These are the last three limbs of Ashtanga Yoga:  Dharana – holding the focus single-pointedly on an object; Dhyana – “the ability to see the underlying truth of the object of meditation”; Samadhi – the total merging of the ego version of self with the meditation object. There are many methods of dharana. Some involve looking at pictures, letters, syllables, points or dots, or deities. Others may involve focusing on a sound or other sensory object. One may look down the end of the nose or focus on a specific part of the body. One may focus on the breath as Buddha recommended. After one has a little experience with external objects one may focus on visualized objects and sensations. Crowley recommended in Liber 5 to focus on the five tattwas: black oval, blue disk, silver crescent, yellow square, and red triangle - then to combine the tattwas such one inside another - then to proceed to simple moving objects such as a pendulum swinging – then to combinations of objects such as pistons moving up and down while a pendulum is swinging – then to imagine living objects such as a friend – and also to imagine sounds, smells, and tastes as meditation focus. One classic yogic method is to sound the AUM mantra while visually focusing on its symbol.

Again according to Crowley, “The normal mind is a candle in a darkened room. Throw open the shutters, and the sunlight makes the flame invisible. That is a fair image of Dhyana.”

Dhyana is said to happen or occur rather than to be practiced. It is said to be perfect contemplation and discerning the truth of the object and the contrast between observer and observed. Dhyana is like a breakthrough or crossing over that occurs after much long regular meditation practice and familiarization with object through repeatedly applying the method.

Samadhi means – to bring together, to merge. Subject and object merge to a situation of inseparability. According to Swami Sivananda, “the meditator and the meditated, thinker and though become one in perfect absorption of the mind.”  Here is a quote from the author: “Patanjali stated that Samadhi was an experience that anyone that anyone is capable of at any time in their lives. Acceptance of Patanjali’s belief is an affirmation of the inherent divinity in each of us. We all have the potential to become fully conscious beings.” She seems to equate attaining the experience of Samadhi with the attainment of the Knowledge and Conversation of the Holy Guardian Angel in the Western Esoteric Traditions. I don’t think I agree with that since as it is associated with the heart and Tiphareth on the Tree of Life I think is more synonymous with the Anahata Chakra and perhaps with the experience of Dhyana but it is difficult to make such assertions without true and deep experience of such states.

There are two appendixes in the book. The first is a description of the Qabalistic Middle Pillar exercise given by Isreal Regardie in his book, The Golden Dawn. This involves visualizing energy rising up and down mainly through the central spheres of the Qabalistic Tree of Life – Malkuth – Yesod- Tiphareth- Kether. These may be equated with the root, solar, heart, and crown chakras. Hebrew magickal words are intoned during this practice. There is more detail than this but this is the gist of it.

The last appendix is a way to integrate Sun Salutations (Surya Namaskar) with Liber Resh vel Helios – adorations to the four daily stations of the Sun according to ancient Egyptian notions.

Overall, this is a good introductory book and as the title says it is concise. It would probably be most applicable to Thelemites and others who practice Crowley’s magickal systems. In any case, I would recommend it to magickal practitioners of any system.

Medicine of the Cherokee: The Way of Right Relationship

Book Review: Medicine of the Cherokee: The Way of Right Relationship

by J.T Garrett and Michael Garrett   (Bear & Co/Inner Traditions 1996)

This is a book about the Good Medicine Path of Harmony and Balance – according to the Native American tradition of the Cherokee. The book is filled with stories and personal anecdotes relative to training in the world view of relationship and interconnectedness.

Simple practices and observations of nature are emphasized such as finding special objects for one’s personal medicine bundle. Also emphasized is the development of a reciprocal relationship to the natural world – so when one draws energy from the environment – one returns that energy in another form back to the environment.

The authors tell a few of the Cherokee mythical stories such as the boys who were pulled to the sky vault to become the Pleides. The seventh boy was said to have been retrieved by the mother but hit so hard that he went into the earth and emerged later as a tall pine tree reaching for the heavens to play with his brothers. It is said that if you listen to the sound of pine trees in the wind you might hear messages from the spirits of the boys.

The gist of these teachings regards the Medicine Wheel of the four cardinal directions and the center of the universal circle. Harmonizing one’s relationships in life – and particularly to the natural world are referred to here as the practice of Indian Medicine, or the path of Good Medicine. As well as the four directions and the fire in the center of the universal circle there is also the Sun – the above world – and the Mother Earth below. These are the Sacred Seven.

The four energies associated to the four directions are – physical, mental, natural, and spiritual. The Cherokee and many native tribes see themselves as keepers of the Earth – this destiny then becomes the focus of spiritual practices.

Correspondences for the Cherokee Medicine Wheel are as follows:

South – natural energy; peace path; white; play and be a child; “the key is innocence.”

West – physical energy; introspection path; black; dance and compete; “the key is to help those less fortunate.”

North – mental energy; quiet path; blue or blue-white; learn and share; “the key is sharing and teaching.’

East – spiritual energy; sun path; red; kindness, harmony; prayer/ceremony; “the key is coming together and honoring the Elders.”

The authors give specific herbs and foods related to each direction as well as animal powers and healing styles of each direction with some suggested practices and contemplations. A big part of this book is an emphasis on choices one makes and listening to the hidden voices of nature to guide one in making healthy choices. Keeping a reverent attitude toward the natural world is encouraged over the idea of dominion over nature. One practice given is done when crossing a bridge over a stream. The idea is to try to determine which of the four directions bids you to come in order to balance and heal one’s relationships to nature. The practice is to touch the water then mindfully cross the bridge noting feelings such as whether you are drawn upstream or downstream or whether you feel more contented at the beginning of crossing (which means keep to your current path) or at the end of crossing (which indicates end of a phase and time for a change).

There is an interesting section about the Sacred Fire. Symbolically the fire is in the center of the Universal Circle and is built on the Earth Mother and the light and smoke reaches up to the Star People to remind and renew the connection to the above world of origin and perhaps destination. Cedar wood was considered a special fire wood. They used fleabane – the fire-maker weed and special blends of tobacco. Each spring there was a new-fire ceremony not so unlike the Beltaine Fire rites of some Europeans – where a new fire was kindled by rubbing sticks and lighting golden rod and ashes from last year’s fire. Then all the hearth fires were lit from this fire. The mythic origin of fire is that the Red Thunder beings from the East (direction of the spiritual) first ignited fire through the lightning strikes.

There are some interesting comments about the Bear and the Deer. The bear it is said came down in several forms – black, white, etc – to help the fledgling humans. The bear due to his slowness and laziness somehow got caught between the worlds of animal and human spirits – so it is said the humans and bears share a kinship. An Elder notes that a skinned bear looks like a human with claws. He explains the mind-body connection as it was explained to him by an Elder, “The deer is a cunning animal, considered sacred, because it is the mind of the universe. It hears and sees all things, and you can talk to the deer. The bear, on the other hand, likes to sleep and eat when hungry. The bear is the body of the universe, just doing what comes naturally, without regard to anything or anybody, except for the messages received. Each cell of the body has the messages and memory of all time. We can condition our bodies to listen and to receive those messages as the sacred deer does for Mental Healing.”

The crystal is associated with vision – particularly with the discovery of one’s spiritual purpose. Crystals are said to be spirit beings with sun-energy. so the Crystal Vision refers to finding ones purpose through experience. He mentions an ancient practice where the light of the sunrise was observed through a positioned quartz crystal. The light reflected through the crystal would pass over the people – thus clearing them till the next moon cycle. The Cherokee also say that the crystal energy is connected to the star spirits. There are methods of “clearing” crystals by placing them in unpolluted water for seven days so the spirits within them can better heal. He also describes a healing form similar to reiki where the healers hands were warmed over a sacred fire and then raised toward the sky to receive help from the above world. Then the hands were moved in a circular motion about seven inches from the patient’s body in order to stir or unblock natural energy. Other methods were drumming, smudging, and song/chant.

Part 2 of the book is by the author’s son and is called – To walk in Beauty: The Way of Right Relationship. The power of relation is to see all life and things of nature as relatives. There are the four-legged brothers, the winged brothers, the stone people, the star people, etc. The four stages of life in Cherokee tradition are: first presence of mind symbolized by a child’s first smile; adolescence where we explore and develop talents, strengths, and abilities; adulthood where we have the means to assist family, clan, tribe, and community; Elder-hood where we become keepers of wisdom and come to understand relationships and energy. He tells some traditional stories to illustrate the importance of relationship and interconnectedness. The world is family: the earth is Mother, the sky is Father, the moon is Grandmother, the sun is Grandfather. According to Chief Seattle, “The perfumed flowers are our sisters ..... The rivers are our brothers.....” Since the ashes of the ancestors merge with the land and water it is as if their flesh and blood are part of the land and waters.

He describes the – Harmony Ethic: 1) a non-aggressive and noncompetitive approach to life. 2) the use of intermediaries, or a neutral third person, as away of minimizing face-to-face hostility and disharmony in interpersonal relations. 3) Reciprocity and the practice of generosity --- “It is the act of giving and of receiving that makes the Circle turn.” 4) a belief in immanent justice – this is thought to reduce the perceived need for control and punishment. There is also suggested a practice of – non-interference – or allowing people to make their own mistakes and learn from them (good only to a point methinks). Non-interference can also mean respecting the natural world through being mindful and aware of how one affects it. Humility, patience, and sharing are other valued attitudes.

There is an interesting little section about Squirrel Medicine – that has to do with gathering and our relationships with stuff and supplies. Squirrel Medicine is about finding the balance between gathering and letting go. Too much stuff may weigh us down or scatter us while inadequate preparation may leave us struggling.

This was an easy book to read with some useful practical advice and worthwhile stories and anecdotes. Most of us would do well to keep mindful of our relationship to the world around us.

The Ancient Mysteries: A Sourcebook of Sacred Texts

Book Review: The Ancient Mysteries: A Sourcebook of Sacred Texts   edited by Marvin W. Meyer  (University of Pennsylvania Press 1987)

The time of the mystery-religions was roughly from before 600 BC to about 400s AD. They flourished in the Hellenistic lands after Alexander’s conquests then in the days of the Roman Empire before the triumph of Christianity. Deities from Greece, Syria, Canaan, Anatolia, Egypt, and Persia were celebrated. Judaism and Christianity are also examined, particularly in their more Gnostic forms as mystery-religions. The mystery phenomenon preferred private worship among closed groups rather than outward public groups. Silence was often required regarding the details of the rites so not much is known about the mysteries. Some may stretch far back into antiquity. In the Eleusinian Mysteries there were three types of observances: legomena - “things recited,” deiknymena – “things shown,” and dromena – “things performed.” The things recited may have included the “heiros logos” – or sacred account of the mythos. Dramatic performances of these mythological scenarios were likely often part of the mysteries as well.

The first explored are the Greek Mysteries of the Grain Mother and Daughter and related mysteries here from Eleusis north of Athens. These Eleusinian Mysteries of Demeter and Kore refer to the grain as mother and the young grain as daughter. Kore is equated with Persophone, the Queen of the Underworld. Demeter may come from Crete and may be derived from the very ancient Cretan Mother Goddess. Pigs were sacrificed to the earth goddesses. When sacrificing to the powers of the earth, the cthonioi, one would pray by opening the palms toward the earth. Blood of the sacrifice and drink was offered in trenches so that it would soak down into the earth. This was most likely an agrarian festival rite meant to sow fertility and rain as well as religious salvation. Many other deities were venerated in Eleusinian Mysteries as well in relation to Demeter and Kore. In some myths Demeter mates with Zeus and bears the child Dionysus so the Bacchic rites are related although Dionysus is thought to have come from Anatolia. That there is an Homeric Hymn to Demeter and Kore attests that their worship is very old. The familiar myth of Kore being snatched by Hades (raped) and the subsequent sorrow of her Demeter was likely a key part of the mystery rites as well.

There are several types of textual sources in this book. I don’t think the subtitle, referring to them as sacred texts is quite accurate although some may be. There are plays, hymns – Homeric and Orphic, merely historical accounts, and revealing accounts by later Christians seeking to discredit them, and one novel – The Golden Ass by Apuleius – a great and funny account of a man who accidentally transforms himself into an Ass that I had read many years ago. In this form he encounters both the Mysteries of Cybele and Attis and those of Isis and Osiris. Heredotus states that the Eleusinian Mysteries were borrowed from those of Egypt. The Andanian Mysteries of Messenia included the Deities of Hagne (Kore), Hermes, and Apollo Karneios. Slaves were admitted to these rites at least in Roman times. One text examined is a sort of Rule of these Andanian Mysteries in Roman times and reads like a very boring and detailed legal document.

Next we come to the Greek Mysteries of Dionysus. The Dionysian rites are associated with the Greek Drama of Tragedy as frenzied murder and drunkenness were a part of the rites – in the case of murder whether metaphorically or actual is debatable. Dionysus was equated with the human soul, the animal life force (which is perhaps why the motif of an animal being torn with one’s bare hands and consumed raw was insinuated), and the spirit of wine and intoxicating plants. Sex was certainly a part of some of the Dionysian rites. The Orphic version has it that Orpheus was torn to pieces by the frenzied female devotees while trying to liberate his Eurydice. “According to the myth of Zagreus, it was the evil Titans who consumed Dionysus. Yet after Zeus incinerated the Titans for their wicked deed, human beings were created from the ashes. Thus human beings are bipartite, according to the Orphics: they are composed of a Titanic nature (the fleshy body) and a Dionysian nature (the immortal soul). Although the Dionysian soul is imprisoned in a Titanic body (or tomb), the soul may be delivered from its shackles by means of a life devoted to purity and realize its true Dionysian destiny.” Euripedes’ famous play, The Bacchae, from 500 BC is given as an example of the myth where the King Pentheus suspicious of the Dionysian revelry sweeping the land captures Dionysus. After Pentheus interrogates him rudely he lets him go so he can track him whereby Pentheus’s own mother and her other frenzied maenads tear Pentheus to pieces so this is the tragedy of the play. The Dionysian rites were associated with frenzy and ecstatic drunkenness but also with strange miracles, especially of fountains of water and wine arising from nowhere. Apparently around 186 BC the Bacchic rites near Rome became more violent as murders and much criminal activity was alleged and the Roman senate eventually voted to prosecute those responsible and several thousand people fled from Rome during the round-up. However, the Orphic version of the rites was much older and perhaps more sober and was attractive to Plato and likely Pythagoras as well as he was associated too with the Orphic rites of Apollo. Plato notes that the Orphic Dionysians conceived of an afterlife reminiscent of a symposia, or drinking party (in heaven there may be no beer – but wine aplenty!) A symbolic statement about the Dionysian Mysteries is, “the bull is father of the serpent, and the serpent is father of the bull.” Dionysus/Bacchus is equated with the bull. Serpents are typically cthonic/earth forces.

Next are the Anatolian Mysteries of the Great Mother and Her Lover, and the Syrian Goddess. The mountainous highlands of central Anatolia were home to the Indo-European Phrygians. Strange and ecstatic deities are thought to have come from this region including Dionysus, Sabazios, Kybele (Magna Mater) – the Great Mother of Anatolia, and her lover Attis. In 204 BC the Great Mother Cybele was welcomed into the Roman pantheon along with her eunich priests and the gory bull sacrifices. Devotees of the goddess played tambourines. In a rite they ate from drums and drank from cymbals and used a sacred vessel or dish of some sort. In the myths Attis is put in a frenzy by the offspring/alter-ego of the goddess and while mad he castrates himself with a flute under a pine tree. Apparently, some in mad, perhaps drunken too, fits emulated this act and became eunich priests of the goddess. Later there was a popular ritual of baptism by blood in a trench below a bull being sacrificed. This was apparently popular from 200 -400 AD in the Roman areas.

The Syrian Goddess was called Atargatis, or Derketo and was equated with Hera. So in the Hellenistic scheme it was Zeus, Hera, and a bearded Apollo that were celebrated. Also there were great temples to Aphrodite in Phoenicia and mourning rites for her mortally wounded lover Adonis. The bearded Apollo is equated to the Canaanite deity Baal, or Hadad. Aphrodite strongly resembles the Canaanite goddess Astarte, who is derived from the Babylonian Ishtar, who in turn is a form of the Sumerian Inanna. So one can fairly well trace Inanna to Venus. The mourning for Adonis has some similarity to the mourning for the slain Osiris. Lucian of Samasata in telling stories of the great Syrian and Phoenician temples around the city of Byblos, describes a Greek version of the story of Noah’s Arc that comes from this region. An account in - The Golden Ass – by Apuleius of Madauros – gives an account of rather unscrupulous and hypocritical priests of the Mother Goddess. The rites and practices of these goddesses as far as I can tell were a mix of religious piety – the cultivation of virtue and good habits – with rather bizarre ecstatic behavior. There was a Gnostic sect called the Naassenes that used the ideal of the eunich priests of the Goddess in a metaphorical way – so castration to them meant abstinence from sex. I am sensing that maybe some of the ideas of these cults of castration and sexual abstinence influenced the Jews of the time (in the same area) and the early Christians in their veneration of sexual abstinence and modesty and in their  disgust at prostitution and revelry.

Next we come to the Egyptian Mysteries of Isis and Osiris. “In Egyptian mythology the brother and rival of Osiris, Set, kills him, but Horus, the son of Isis and Osiris, defeats Set. Thus Horus, as the mythological counterpart of the living pharoah, succeeds his dead father and ensures the triumph of continuity and order in Egyptian life. Isis, meanwhile, along with Thoth, Horus, Anubis, and Nephthys, employs her magical powers to mummify Osiris and thereby restore him from death to life.” The very old Egyptian Mysteries of this sort were without a doubt different from the Graeco-Roman versions but the essential story is the same. Osiris is also the grain-Osiris so there is a fertility/agrarian component as the slain and risen grain god. The Egyptian conception was that the sun returned to the Underworld at night and so could be greeted there. The iconography of Isis as wel las her son Horus on her lap most definitely influenced the iconography of the Virgin Mary and that of the Madonna images. Isis was a moon goddess of magic and intimately connected with the dog star Sothis/Sirius and the annual flooding of the Nile. In Egyptian myth the early earth and sky deities - Geb and Nut (Nuit) were associated with Kronos (Saturn) and Rhea – the Titans, from the Greek pantheon according to Plutarch. Re (Ra) – the sun god equates to Helios and Thoth is matched with Hermes. Set is Typhon. Isis is sometimes compared to Persephone but also to Minerva, Venus, and Diana.  Osiris has been compared to Dionysus, particularly in his aspect as a god of life-giving moisture. Set is identified with drought. Horus they sometimes saw as Apollo. In the myth Set kills Osiris then Isis finds and hides his coffined body which Set finds and cuts into pieces and hides throughout the land. Isis both mourns and sets out on a quest to find each of the fourteen parts. She finds all but one, the phallus. She makes one and mummifies him and he communicates and interacts with his family from the underworld as god of the underworld. Osiris helps teach Horus the arts of war so he can defeat Set.  Isis and Osiris are identified as the queen and king of civilized life and culture. In ancient Egypt the dead became Osiris and traversed the underworld. First the rites were reserved for royalty but later more could take on the travels.  Isis is also a love goddess of sorts. There is a rather long section given in Apuleius’ Golden Ass where he has a vision of Isis and is freed from being in the form of an Ass. He then becomes a priest of Isis and then becomes initiated in the Mysteries of Osiris. Much info is given in this account of the rites and the religious nature of these mysteries. He describes Isis as, “the natural mother of all life, the mistress of the elements, the first child of time, the queen among those in hell, the first among those in heaven, the uniform manifestation of all gods and goddeses.”

An examination of the Mysteries of Mithras is next. The distinctly Roman version of these mysteries thrived from about the 200s AD for about 200 years and was mainly a male order associated with the Roman army. Its origins in Persia, Anatolia, or among the Cilician pirates may not have been so significant to the Romans. The stages of initiation were related to a hero’s path to salvation and this may have been more the emphasis in Roman times more so than the astronomical mysteries related to Mithras as mover of the heavens. There is still much debate as to how strong the influence of Iranian/Zoroastrian belief structure was to these rites. A Mithras Liturgy given describes the assent through the seven planetary grades. The stages of assent are given as follows:

1)      the four elements

2)      the lower powers of the air

3)      Aion (god of infinite time) and his powers

4)      Helios, the sun

5)      the seven Fates

6)      the seven Pole-Lords

7)      the highest god, portrayed like Mithras

There are many magical words and sounds given in the liturgy, some appearing Hebrew, some Egyptian, others Graeco-Roman. The rites were performed in caves and grottos and would include the use of honey and sharing of a ritual meal.

The last section is about the Mysteries pertaining to Judaism and Christianity. The format of the various Mysteries had a strong influence on all forms of Christianity and the Gnostic sects are basically Mystery religions. Philo of Alexandria (30 BC -45 AD) gives an account of Jewish contemplative life in the cosmopolitan Egyptian city. His people he refers to as the Therapeutae – who he says live a life of contemplation, rather than the life of activity lived by the Essenes. The life of the Therapeutae involved rigorous asceticism, prayer, strong seeking for a ‘vision of God’ and ritual singing. Philo compares these (Gnostic) Jewish rites to those of the Bacchic Mysteries in terms of seeking the ecstatic experience – but more through piety and asceticism than through indulgence. There is an account of the (Gnostic) Gospel of Phillip from the Nag Hammadi Library that elucidates the Mystical version of Christ where the participants become the Christ. The mysteries follow a pattern of baptism, chrism, eucharist, redemption, and bridal chamber. The bridal chamber secret involved restoring Eve to Adam – reuniting them into their original state beyond the dualities of the world and good and evil. A section of Clement of Alexandria’s Exhortation to the Greeks (from the end of the 2^nd century AD) is given where he quite scathingly exposes the excesses of the Mysteries as fallacious. After reading this I can imagine how this document had a very strong influence on the rise of the popularity of Christianity in that in an intelligent and detailed language it brought out the worst parts of the various Pagan Mysteries and ridiculed them. Some parts such as the violence of certain rites and sacrifices were quite easy to criticize as uncivilized. Other parts were more of a tirade against non-Christian attitudes like shamelessness, indulgence, and physical ecstatic methods. Other statements were just ridicules. That Clement could get away with such statements criticizing the non-Christian sects attests to the growing power of Christianity – especially there in Alexandria. It would be another few hundred years before the Christians burned the great library at Alexandria and the great eclectic wisdom would have to go into hiding and the whole Hellenistic world would be so weakened as to fade under successive invasions and conversions.

In an epilogue the author notes that the prominent Christian theme of the dying and rising savior – indeed the central mystery of the cult – is nearly identical to several of the previous mystery cults – particularly those of the grain gods. Being re-born and rising to a new life were very common themes in most of the Mysteries. The similarities of Jesus mythos and fate to those of Baal, Osiris, Kore, Mithras, and Attis are worth examining.

Progressive Stages of Meditation on Emptiness

Book Review: Progressive Stages of Meditation on Emptiness  by Khenpo Tsultrim Gyamtso Rinpoche (Zhyisil Chokyi Ghatsal Publications – Prajna Editions 2001)

This is a book about the gross to the more refined views of reality in Buddhist Philosophy according to the Mahayana Tradition. The particular teachings given by Khenpo were derived from the famed 19^th century non-sectarian teacher Jamgon Kongtrul from his,

“Encyclopaedia of Knowledge.”

First is the traditional Three Stages in the Process of Understanding Dharma Teachings: hearing/listening reflecting/pondering/contemplating, and meditation (by incorporating into one’s being). These three are also called the Three Fields of Investigation and the Three Ways to remove Doubt. There are Buddhist texts said to relate to these three activities. He gives as an example of hearing – The Jewel Ornament of Liberation – by Gampopa as a thorough exposition of relative truth. The Madyamakavatara by Chandrakirti is given as an exposition of the ultimate truth of emptiness. The Mahayana Uttaratantra Shastra attributed to Maitreya is given as a text to meditate on after studying the texts on emptiness. This text is about Awakened Nature, or tathagatagarbha. This Buddha Nature forms the theoretical basis for tantra and mahamudra. These also refer to the three turnings of the dharma wheel. So first study relative truth, then absolute truth, then the more subtle versions of absolute truth that reveal themselves through direct understanding beyond conceptuality. The progressive stages of meditation on emptiness refer to these subtle-ward realizations. In this system there are fives stages:

1)      Shravaka stage – the stage of the hearer

2)      the Cittamatra stage – the stage of the mind-only school

3)      the Svatantrika-Madhyamaka stage

4)      the Prasangika-Madyhamaka stage

5)      the Shentong Madhyamaka stage

The example is given of clay as a solid substance as a relative truth and as a collection of atoms as a truth grading toward the absolute. The gradual refinement process is also likened to zooming in on a target – getting more and more precise.

The main Hinayana (smaller vehicle) schools are given as Vaibashika and Sautrantika. The Mahayana is subdivided into Cittamatra and Madhyamaka (Middle Way). The Madhyamaka in this system is divided into Rangtong and Shentong. I think this is a Tibetan division. Here the Indian Yogacara school is associated with the Shentong view. The Rangtong is divided into Sautantrika and Prasangika. There is debate among the Tibetan schools as to which view is the most subtle. The Kagyu school from which this book derives favors the Shentong View as the more refined. The Geluk school usually favors the Rangtong and the Prasangika as the most subtle view.

First is the approach of the Shravaka, or hearer. At this stage the emptiness of self is contemplated. This refers to the selflessness, or anatta, taught by the Buddha as a mark of existence. He said that the root cause of suffering is clinging to the idea of a permanent, independent, truly existent self. The main problem we have is a habit of behaving as if the self were permanent and independent. These arguments are difficult for most people as the existence of the self seems rather obvious. “The question is not whether or not the person, personality, or ego is a changing, composite train of events conditioned by many complex factors. Any rational analysis shows this to be the case. The question is why then do we behave emotionally as if it were lasting, single and independent. Thus when looking for the self it is very important to remember it is an emotional response that one is examining. When one responds to events as if one had a self, for example when one feels very hurt or offended, one should ask oneself who or what exactly is feeling hurt or offended.” The exercise of looking for the self and of asking who is having the comfort or discomfort is key to exploring the nature of our idea of self.

“Clearly, in order to end one’s own suffering, there is nothing more important than to realize that when one acts as if the body and mind constituted a lasting, separate, independent self, one unthinkingly attributes to them qualities which they simply do not have.” All in one’s stream of experience is constantly changing. The Buddha gave an example of the dream to illustrate his teachings on emptiness. In this book the dream example is applied with increasing subtlety to each stage of emptiness meditation.  When one has a dream one may suffer in the dream but when one realizes it is a dream then one realizes that it is not really happening to them – whether one continues the dream or not. Khenpo says that understanding the impermanent nature of self like this intellectually is not enough – that one must examine in this way over and over until one reaches a certainty, a conviction that goes beyond intellectual. Then one can meditate and the veils of habitual patterns will eventually dissolve. The method of investigation for this stage is first to examine how we use the language that describes our conception of self. An example given is, “I am sick ... because I have a headache” He asks if we mean the ‘I” is one thing and the head another. Or is the head the “I”? He says to examine these conceptions of “I” the doer and “I” the experiencer. Examine by trying to pinpoint where the “I” is experienced. He goes through the arguments of those who would equate the self with the brain and the brain with the mind. If so then where is the mind? he asks. To say the self is the mind is like saying the self is the self or the mind is the mind. In a quick examination of Descartes’ famous saying, “I think therefore I am” he notes that the idea of “I am” is merely a thought. He kind of reduces it to, “I think therefore I think.”

“The Shravaka approach is to investigate experience by simply being as aware as possible every moment.” The Buddha’s thesis involves investigation of the five skandhas (the five heaps or aggregates). These are form, feeling, perception, mental construction, and consciousness. These, he says, are the five accumulations commonly mistaken for self. Form is body and environment. Khenpo says to examine the body limb by limb and see how it relates to the idea of self. The whole is merely a composite of parts that are dependent on other parts. When one sits in meditation one first notices the body as well as the environment so merely practicing the abiding meditation technique is a way of examining this skandha. Feeling is broken up into pleasure, displeasure, and indifference. If one examines one will find that these three take turns arising and falling, so none of the three are permanent. Perception refers to recognition of sensory input. This tends to happen continuously while we are awake. We tend to see the self as the experiencer of these perceptions but if we look – perhaps the experiencer has no validity without the perceptions themselves. Mental constructions include thoughts and emotions. In Sanskrit, these are the samskaras that arise due to previous habit patterns. He notes that feelings and perceptions are also mental constructions but are listed separately for the sake of teaching. If we examine thoughts and emotions we will find again that they are constantly changing. Referring to an idea of self one might say “I am sad” but it would be just as accurate and arguably more so to say, “there is sadness.” The Buddhist definition of consciousness, he says, refers to a moment of awareness. Consciousness as the doer or the experiencer of the other skandhas is the most amenable of them to be mistaken for self. A Sanskrit word referring to consciousness is vijnana, or divided knowing. Jnana is simply knowing, or wisdom. The division referred to is that of subject and object, knower and known. Each moment of experience has these two components. If one thinks the self is continuous awareness then one should examine and may find that consciousness is momentary in that it is merely a stream of vijnanas, of divided subject/object interactions. Thus the experiencer is constantly changing in reference to that which is experienced. So, he says, we find that our sense of self is a concept that we project onto a stream of experiences.

The idea of the self brings forth the idea of ‘other’, or ‘other than self.’ From the interaction of these divided concepts arise the unhealthy mental states of desire, aversion, and delusion which lead to suffering. The fruit of the shravaka is nirvana, or removal of suffering. This is the realization of ‘not-self.’ Thus the realization of the shravaka is quite profound. The veil of ignorance is removed since there is no clinging to self. His own suffering is removed. This paves the way for the higher vehicles where the goal becomes the removal of suffering for all beings. The meditation procedure is to reflect on the meaning of ‘not-self’ then, when one understands that self is only an appearance, simply to rest in that state as best one can.

Next we come to the Cittamatra approach. This is the first of the Mahayana approaches and is concerned with the enlightenment of all beings. The Shravaka realization of the Hinayana is said to remove the first of the two veils – the veil of the kleshas, or negative emotions that arise from karma. The more subtle veils of knowledge remain. He says that “the power to liberate others arises from seeing the true nature of reality more deeply.” Compassion for others is the motivation. The bodhissatva has two aspirations: to become enlightened and to liberate all others.

Cittamatra means ‘mind only’ or ‘merely mind.’ At this stage the reality of the conventional world is questioned. Here one is said to realize that the subject/object duality referred to before as defining our stream of momentary experiences is merely a conceptual notion. The Cittamatrin sees mind and matter as not separate. There is only the perceiving aspect of consciousness and the perceived aspect of consciousness. In response to the notion of some scientists that mind is a subtler form of matter he notes that if that is the case then the idea of matter would need to be redefined as capable of producing thoughts. The dream example at this stage is to ask oneself if one is dreaming right now and to examine whether this is possible. After examination one may find that “there is no characteristic of waking experience that clearly distinguishes it from dreaming.”

“Cittamatrins explain the phenomena of dreaming as the six consciousnesses which usually face outwards to the objects of the senses dissolving back into the base consciousness (Skt. alayavijnana) like waves into an ocean. It then starts to move within itself creating images of subjects and objects that the mind takes to be real and experiences like waking experience.” So they say there is a difference between waking and dreaming but that the substance of both worlds is the same. Rinpoche also notes the subjective nature of time – as in stories of meditators who go into samadhi for long periods of time and when they come out they think that very little time has passed. He kind of debunks the idea of consensus reality being real because of that consensus. He gives examples such as we see water as something to quench our thirst while to a fish it is home – or we see someone as a friend, others see him as an enemy, but a mosquito may see him as food. “ Consensus does not prove anything other than that certain relationships exist between different streams of experience.” The Cittamatrin might ask how something can be known without a knower. They say all is the mind experiencing itself.

In Cittamatra there is posited a third aspect of experience – that is the self-knowing, self illuminating aspect that is in essence the mind experiencing itself. This aspect explains how memories are stored as well as karmic impressions. Cittamatra doctrine divides experience into three natures: imaginary, dependent, and truly existent. The person, or self is of an imaginary nature (as in relative reality), the moments of consciousness (including the perceiver and perceived aspects) are of a dependent nature – since they derive from the causes and conditions of previous experience. The truly existent nature refers to the quality of emptiness, or absolute reality itself as not existing separately, permanently, and independently. When the self-aware aspect (the third aspect of experience according to the Cittamatrins) realizes no separation between perceiver and perceived it becomes Wisdom Mind, or jnana – so the alayavijnana, or base consciousness is said to be purified. The Cittamatrans refer to this Wisdom Mind as the absolute dependent nature which they say is real. They refer to it as absolute truth but the Madhyamakas reject this argument. Regarding the fruit of Cittamatra realization Rinpoche says that the experience of Wisdom Mind is a profound experience that is difficult to explain. The experience of the complete indistinction of mind and matter is said to purify more subtle veils related to knowledge. The Cittamatras tried to explain the experience as “a pure stream of self-aware moments of consciousness,” but apparently more refined teachings find contradiction in this explanation. The Method of examination at this stage is to reflect whether the inner perceiving aspect can be in any way distinguished from the outer perceived aspect. He gives suggestions for contemplating the nature of mind and matter both in the scientific frameworks and the philosophical ones. The meditation procedure is simply to reflect on the nature of dreaming and the three natures of experience given and to notice between sessions how all experience is like a dream. As the shravaka approach resolved the emptiness of self. the Cittamatra approach begins to resolve the emptiness of phenomena, or ‘other than self.’

The Svatantrika approach is the least subtle of the two Madhyamaka Rangtong approaches. These approaches aim to completely establish the “emptiness of self-nature of all phenomena, (dharmas).” The Svatantrika argues to refute the self-nature of phenomena and then further argues to establish their true nature as emptiness. The Prasangika View only refutes, it does not seek to establish that the true nature of phenomena is emptiness. The Svatantrika View is simply that the objective, conventional, relative reality is purely conceptual and the ultimate reality is emptiness free of concepts. The Cittamatra doctrine that is refuted by the Madhyamakas is that there is a truly existent substance called mind. So I guess they refute all concepts as imaginary. The dream example is that although fire may burn us in a dream it does not have the self-nature of fire yet it can still cause fear and suffering so in a relative sense it appears and functions like fire but when one realizes one is dreaming it no longer has that appearance or function. The conclusion of some Svatantrikas is the same as the Prasangikas – that relative and ultimate truth are inseparable. The former use arguments to establish this and the latter only refutations. The Svatantrika Views are based on the Prajnaparamita Sutras where Buddha states that, “all dharmas are emptiness.” Regarding his statement that ‘the three realms are merely mind” – they regard that as a provisional teaching meaning that relative reality is conceptual while the Cittamatras would regard it as a definitive teaching that ultimate reality is mind. The famous Nagarjuna was the founder of the Madhyamaka system of thought. One of his main analyzing arguments had to do with whether any thing is a whole or composed of parts. All parts can be subdivided into more parts so where or at what point would the whole be distinguished from the parts. The distinctions are only conceptual. The Nagarjuna asks’ “Is a moment of experience single or multiple?”  “If it is neither it cannot truly exist. If it were single it would not be able to have any duration.” Giving it a beginning, middle, and end would separate it into three separate moments of experience. Therefore it can be niether single nor multiple. Another way this is said is that there is ‘mere dependent arising of phenomena.’ If something arises dependent on something else, then by definition it has no self-nature. The meditation involves seeing all phenomena, both outer and inner as having no self-nature. Even though things appear both in waking and in dream, they are still empty and without self-nature. Meditating in such a way may help us see that because of this, enlightenment is possible for all.

The Prasangikas say that the Svantatrikas are still holding on to a little bit of conceptuality by trying to establish emptiness through reasoning. For this reason they do not attempt to use reason to establish the true nature of phenomena. All conceptual views are refuted so that one cannot say that something exists, does not exist, neither exists or doesn’t, or that it both exists and doesn’t. This is kind of a conceptual way to refute all conceptuality by refuting everything so that the mind may rest in non-conceptuality. The aim is to “free the awareness of its conceptualizing habit.” The Svantantrika View is said to be good for refuting all the non-Buddhist Views and the Prasangika View is good for refuting all grosser of the Buddhist Views. Regarding the dream, the Svantantrikas realize that the dream is not real but the Prasangikas would say - if there is no concept of real how can there be a concept of unreal? By keeping relative and ultimate reality separate there is still a conceptual component to the analysis. Really the distinction is merely conceptual. The meditational progression is that conceptual tendencies grow weaker while non-conceptual awareness grows stronger. Chandrakirti was the major exponent of the Prasangika View. Through this type of logic Chandrakirti refuted the notions of the non-Buddhist Indian Samkhyas who said that things arise from themselves. He refuted the ideas of the Buddhist Vhaibashikas and Sautrantikas who said that things arose from things other than themselves. He refuted the notions of the Jains who said that things arise from both themselves and things other than themselves. Finally, he refuted the views of the Ajivakas who taught that things arise from nothing. Of course, that was the end of it – he did not put forth any idea how things indeed arise but that by refuting these conceptual notions one may come to a profound understanding. In terms of base, path, and fruition Khenpo says that for the Svatantrika and Prasangika approaches the base is the two realities (two truths), the path is the two accumulations (conceptual merit and non-conceptual wisdom), and the fruition is the two kayas (Buddha bodies). In meditation on the Prasangika View one  rests without concepts on the inseparability of ultimate and relative reality, no time, no space, no body, no ideas, etc. In between sessions one practices the accumulation of merit through the six perfections as the best way to use relative reality as a means of support. The meditation is to rest without contrivance in the natural state.

The Shentong approach returns to the Cittamatra terminology – emptiness of the three natures: imaginary, dependent, and truly existent. Shentong does not accept mind or consciousness as truly existent as do the Cittamatrins. They hold the Madyhamaka View that it is non-arising and without self-nature. They see the Wisdom Mind as entirely non-conceptual rather than subtly conceptual as the Cittamatrins do. They see it as something that cannot be refuted by the Prasangikas. In a way it is kind of like saying – infinity plus one – but it works. They say it is something that is realized by non-conceptual direct means. This is the approach of Mahamudra and Dzogchen. They say that the self-knowing, self-illuminating awareness of the Cittamatrins is incorrectly interpreted by them to be a consciousness, particular a purified form of divided consciousness (vijnana).

Shentongpas would call the Wisdom Mind the Clear Light Nature of Mind that is beyond concepts and division. It is also called dharmata and tathagatagarbha (Buddha Nature). They say that Rangtongpas still hold some subtle conceptuality even in their total refutations of concepts. Shentong attributes the three turnings of the dharma wheel teachings thusly: the first cycle teaches the Shravaka level of meditation on selflessness, the second level teaches the Madhyamaka Rangtong View, and the third teaches the Madhyamaka Shentong View. Each successive one corrects the faults of the former. The third turning is explained in the Mahayanauttaratantrasastra attributed to Maitreya. Here it is taught that the nature of mind is Clear light and that tathagatagarbha pervades all being. In this text are given five reasons for teaching about this Awakened Nature – 1) it encourages all to try to arouse bodhicitta and attain enlightenment, 2) it humbles those who would feel superior after arousing the bodhicitta, 3) it removes the fault of taking unreal stains to be the true nature of beings. 4) it removes the fault of taking the Clear Light to be unreal, and 5) by showing that all beings are of the same nature as Buddha it allows beings to see no difference between self and other and so to arouse true compassion. Buddha Nature is the base, path, and fruit. The base is the time when it is completely obscured by stains, the path is when it is partly obscured, and the fruit is when it is purified, or unobscured.

Rinpoche also analyzes some of the other five treatises of Maitreya in order to show in different terminologies the profundity of the Shentong View which equates the unimaginable non-conceptual Wisdom Mind with Clear Light Mind and Buddha Nature.

This idea is said to be the basis of the notions of Buddha bodies (kayas), Buddha fields or realms and the mandalas of sambhogakaya tantric deities. For Shentong the dream example has to do with the Clear Light Nature of Mind in that dreams can manifest whether the mind is aware or unaware. “In the same way the Clear Light Nature of Mind is the basis for both samsara, which is when the mind is unaware of its own nature, and nirvana, which is when the mind is aware of its own nature.” In the state of Wisdom Mind whatever arises does not disturb the mind. The meditation at this stage is non-meditation, or simply realizing the continuous state of Wisdom Mind. He emphasizes the importance of a guru and devotion to the guru in unraveling this profound understanding. But he says that one can prepare the mind for such understanding by studying such works as this very text (from Jamgon Kongtrul’s Encyclopaedia of Knowledge). Kongtrul says that “Rangtong is the view for when one is establishing certainty through listening, studying, and reflecting. Shentong is the view for meditation practice.” At this stage one just rests in the natural state and there is no more investigation. All effort is non-rest so if one strives then one has not yet stabilized the realization. One rests until one is enlightened.

My review of this book was an exercise in hearing and contemplating these ideas. I have read the book twice now and studied it through this analysis. Now I have notes as well for

further contemplation. Through this conceptual understanding of the nature of reality as defined by so-called enlightened masters perhaps we can undertake such practices as might lead to such states since the possibility of doing just that is said to pervade all being. I have personally met this teacher and found him to be quite interesting as well as unconventional and rather refreshingly unpredictable.